Dishieley, a Protestant theologist , was the first one who advanced the notion of "ultimate concern" which was used to solve faith crisis caused by traditional Christianity which regarded the God as the highest being. Fu Weixun followed that principle and used it in his Buddhism research. Furtherly, the overseas Neo-confucians used the theory of "ultimate concern" to elucidate the relation between the Confucian thought and religion. They affirmed that Confucians had their own special "ultimate concern" . But the Confucian ultimate concern was different from common religion in that the latter was "extrinsic transcendency" , and the former was "transcendent immanency" which aimed to confirm the root of human relations.On this foundation the dissertation puts the focus on the modern Confucian(from Kang Youwei to Xiong Shili) theories of the ultimate concern. During Pre-Qin period, Confucius' (Kong Zi)faith in "tian" concretely emerged from the dual-concern of "benevolence (ren)" and "propriety (li)" in the process of its humanity development. Meng Zi and Xun Zi developed the theory' s two aspects respectively, thus formed the dual_alignment of the Confucians' immanent transcendency ultimate concern, which bestowed on people existential value and significance of life. Songjning Li philosophy developed it mainly from the aspect of mind and nature, hoping to realize the ideal of kingliness-without through Sageliness-within.Among modern Confucians Kang Youwei interosculated Gong Yang "Three Shi" theory and Great Harmony of "Li Yun" to establish his ideal social system characterized by "politics of compassion" , through the lifeimpulsion-heart of compassion, and finally entered the world of GreatHarmony. As to ultimate concern , Kang mainly devoted to the development of "kingliness-without" . The aim of "Sageliness-within" was to realize "kingliness-without" (Great Harmony). Different from Tan Sitong' s attempting to put Kang Youwei' s ideal into practice, Liang Qichao fixed his attention primarily on individual's metaphysic pursuit. His thought of ultimate concern, appealing to non-rational elements such as free will, sensibility, faith and mysterious experience etc., hinted the inner transformation of modern Confucian, that was from "kingliness-without" to "Sageliness-within" .After that, the dissertation principally discusses the ultimate concern of Liang Shuming, Feng Youlan, Xiong Shili.Liang Shuming, along the traditions of Confucian ethic and Indian Buddhism, from the strata of this-world (keeping tightly with worldly affairs) and other-world (keeping aloof from worldly affairs), explained his strong concern for reality and incomparable yearn towards transcendence, thus deconstructed the tension between this-world and other-world.Feng Youlan suggested that human being should pursue "unification with Oneness" , that was to say, becoming sage, so as to obtain "the realm of Heaven and Earth" .It is not "transcending ordinary and reaching sage" requested by religion, but between this-world and other-world. So it is immanent and transcendent. Although the tenet of Feng Youlan's philosophy is the inheritance of the Confucian ideal of "Sageliness-within and kingliness-without" , yet its concrete theme has deviated from this tradition. Because "kingliness-without" seems to become a kind of Windbaggary, his ultimate concern is developed and protruded only in the stratum of "Sageliness-within" .Starting with "unification of noumenon and function" , "unification of tian and ren" , Xiong Shili established his philosophy system of mind ontology to nestle his ultimate concern. He criticized Song-ming Li philosophy for its path of defilading Confucian social ideal of ultimate concern by that of the theory of mind and nature. It' s a pity that he had inadequate devotion to "kingliness-without" but annotated too much of the tradition of Confucian mind and nature theory and so stressed the construction of "sageliness-within" .After 1920's, the Neo-Confucians tried their best to seek a home of "settling down and getting on with their wo